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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/4803

    Title: 顧憲成(1550-1612)之思想與講學
    Authors: 陳百興;Bai-shing Chen
    Contributors: 歷史研究所碩士在職專班
    Keywords: 明末講學;明代思想;管志道;顧憲成;無善無惡之辨;本體工夫論;Guan Zhi-dao;The thoughts in Ming Dynasty;delivering lectures in the end of Ming Dynasty;Gu Xain-cheng;a debate on not-good-nor-evil theory;theory of putting minds into practices
    Date: 2009-05-07
    Issue Date: 2009-09-22 09:32:57 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract: 顧憲成(1550-1612)幼時深受其父顧學的身教影響,為人剛正不阿、熱衷於世道。憲成萬曆八年(1580)中進士,初為官戶部後改吏部。由於他為人正直,不容許任何不公的情況與特權干擾,也不願諂媚於當政者,所以容易在政務上與他人有所摩擦與衝突,故仕途一再遭受挫折。終於在萬曆二十二年(1594),因為吏部會推閣員忤神宗之意,被連帶除籍為民,此後絕意仕宦,專以講學活動為志向。希望從講學來批判王學末流與當今政治,以求其經世志願之達成。 顧憲成的學術傾向是較認同程朱之學,貶抑王學與其末流、禪學。他對「無善無惡」與禪學造成不良的影響批判尤為嚴厲。萬曆二十六年,憲成在惠泉與管志道(1536-1608)有兩次辯論,對於「無善無惡」、「三教合一」等說,均有激烈往返辨証。憲成提倡「性善」、「本體工夫」合一克當前不良的學術與社會風氣,尤其是「工夫」的實踐為他所重視。憲成雖師出王門,也曾在佛說上鑽研過,但在薛應旂門下時已返回程朱,並認同程朱之學說。再者,透過其著作的研究,便可看出他的思想蘊含著傳統儒家道德教育。因此憲成在講學時,其講學內容與經世言行都充分顯露出對國家社會的關懷之情。 本論文針對顧憲成之為人、為學過程、學術思想、經世言行做研究。其時間範圍由明世宗嘉靖二十九年(1550)直至神宗萬曆四十年(1612)。透過對憲成為人的研究,能瞭解他的為官態度與待人處世;透過其為學過程的分析,能知道他的學術背景之歸屬;剖析其思想,能更知悉他為何對王學末流思想與禪學有所排斥,並提倡性善、重工夫與重建東林書院;瞭解憲成的經世言行,可深入洞悉其罷官多年,為何仍不忘世道、熱心世道。舉凡種種都值得研究。 Gu Xain-cheng (1550-1612), under the influence of his father Gu Xue in his youth, was a man of integrity and enthusiasm. Having obtained his doctorate in the 8th year of Wan-li(1580), he first served in the Ministry of Economy and then the Ministry of Personnel. His political career was often frustrated by his impeccable integrity that wouldn’t tolerate any unjust case or disruption from the privileged, and by his pride of not flattering to those in power. In the 22nd year of Wan-li(1594), he was dismissed his government position, for the Ministry of Personnel failed to cater to the Shen-zong emporer in selecting cabinet officers. From then on, he dedicated himself to delivering lectures which criticized the sect of Wang’s thought and contemporary politics in the hope of improving society. Gu’s thought was more aligned with that of Cheng and Chu, deprecating Wang’s thought and the study of Zen. The comments on the Zen-based notion of “neither good nor evil” were especially strong. In the 26th year of Wan-li, Gu had debated on “neither good nor evil” and “the combination of Confucianism, Buddhism, and Daoism” with Guan Zhi-dao in Hui-quan. Gu propagated “human nature is good” and that “putting minds into practice”. The latter was especially emphasized by Gu. Although Xain-cheng started his academia from Wang, and also made a thorough study in Buddhism, However, after receiving the guidance of Ying-qi. Gu tended to Cheng and Chu’s thoughts. Moreover, the main idea of his thinking was moral education, which was obtained by deep research of his writings. Therefore, not only Gu’s teachings, but also his words and deeds, showed how he cared about the society and country. This study focuses on Gu’s behavior, research, and thinking, ranging from 29th year of Jia-jing to 40th year of Wan-li (1550-1612). The discussion of Gu’s behavior helps to understand how he acted as a government official and his attitude to deal with people. The analyses of Gu’s research enable the following scholars to know where Gu’s academic background came from. To dissect Gu’s thinking helps to figure out why Gu exclude the sect of Wang’s thought and the study of Zen. Besides, Gu believed in good humanity, emphasized that actions speak louder than words, and made efforts to rebuild the Dong-Lin academy. In a word, it is worthwhile to make a thorough study of Gu Xain-cheng from every angle.
    Appears in Collections:[歷史研究所碩士在職專班 ] 博碩士論文

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